[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-16":3},{"slug":4,"archived":5,"date_created":6,"date_updated":7,"title":8,"seotitle":9,"seodescription":10,"htmlcode":11,"number":12,"content":13,"title1":14,"content1":15,"title2":16,"content2":17,"title3":18,"content3":19,"title4":20,"content4":21,"title5":22,"content5":23,"title6":24,"content6":25,"title7":26,"content7":26,"seo_keywords":27,"og_title":8,"og_description":10},"gaodaoyiduan-16",false,"2026-08-11T01:18:21.312Z","2026-07-04T14:35:13.000Z","Thunder over Earth, Yu: It is beneficial to establish feudal lords and deploy the army","Takashima Ekidan Hexagram [16] Thunder over Earth Yu_Original Hexagram Text and Interpretation_Oriental Metaphysics Library","Takashima Ekidan Hexagram [16] Thunder over Earth Yu interpretation: Hexagram text “Yu: Favorable for establishing rulers and marching armies,” with detailed explanation of the judgment and actual divination cases.","䷏",16,"16  Thunder over Earth, Yu \u003Cbr> \n  \u003Cbr> \n Commentary: The character for Yu derives from the image and from tusks; the tusks on the left hang down toward the earth, representing something immense. Its nature is yielding and slow, and it is hesitant in advancing and retreating. Since its outward movement is relaxed, rising and bowing without restraint or concealment, Yu means ease without repression or concealment, and the hexagram was therefore named Yu. The hexagram has Kun below and Zhen above: Kun below follows and carries what is above; Zhen above moves and shakes what is below. It means that ease is expressed outwardly rather than suppressed inwardly, and so it is Yu. Yu and Qian oppose each other. The Sequence of the Hexagrams says, “What is great and can be humble must be Yu; therefore it receives Yu,” which is why Yu follows Qian. \u003Cbr> \n  \u003Cbr> \n Yu: It is beneficial to establish feudal lords and deploy the army. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ▲ Oracle-bone script for Yu \u003Cbr> \n  \u003Cbr> \n Yu means harmony and joy; Zhen means movement; Kun means compliance. Movement above and compliance below are therefore beneficial. Kun represents a state, while Zhen represents a feudal lord, hence it is beneficial to establish feudal lords. Kun represents undertakings, while Zhen represents action, hence it is beneficial to deploy the army. Without movement there is no authority; without compliance there is no advantage. Moving in accordance with compliance allows the ruler to be established and the people to follow, and allows an army to go forth and achieve victory. No benefit is greater than this, so the Commentary says, “Complying, then moving.” To govern the myriad states and gather the masses, nothing but Yu will do. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Yu: The firm responds and the purpose is carried out; compliance followed by movement is Yu. Since Yu means compliance followed by movement, Heaven and Earth act likewise—how much more so in establishing feudal lords and deploying the army? Heaven and Earth move in compliance, so the sun and moon do not stray and the four seasons do not err. The sages move in compliance, so punishments are clear and the people submit. Great indeed is the meaning of the time of Yu! \u003Cbr> \n  \u003Cbr> \n The hexagram has Kun below and Zhen above: Zhen is thunder and Kun is earth, giving the image of thunder emerging from the earth and rising with force. Kun, the earth, is still; pure yin governs closure, and when closure reaches its extreme, things become knotted and cannot flow freely. Zhen is movement; yang energy moves and living things emerge, hence joy. One yang at the fourth place stands at the transition of Kun: after stillness reaches its extreme, movement begins; after closure reaches its extreme, release begins. It is neither early nor late, but moves in accord with the time, and is therefore called Yu. In worldly affairs, those who act contrary to principle are often troubled in mind and face many difficulties. Only by moving in accordance with principle, calmly and without haste, can the mind be peaceful and harmonious. Thus “the firm responds and the purpose is carried out” depends entirely on moving in compliance. Compliance followed by movement: in Heaven it means “the four seasons do not err”; in people it means harmonious movement and restraint. “Establishing feudal lords” means setting up a protective screen for the five states; “deploying the army” means comforting the people and attacking the guilty. Both arise from the meaning of joyful Yu, which is called “the firm responds and the purpose is carried out; compliance followed by movement is Yu.” “Compliance followed by movement” in these three words is the virtue of this hexagram, hence “Heaven and Earth act likewise—how much more so in establishing feudal lords and deploying the army?” What follows, beginning with Heaven and Earth moving in compliance, describes the incomparable efficacy of Yu. “The sun and moon do not stray” means their courses have no error. “Punishments are clear and the people submit” means the standard of perfect governance in a sage age: lawsuits and prisons decline, the people stand in awe, and by adhering to the mean they obey. The sage has no personal agenda, but moves according to things. When people are good, he follows their goodness and rewards them; when they are evil, he follows their evil and punishes them. He dares not retain the slightest partiality. Punishment exceeds neither the offense nor what is appropriate, and therefore punishments become clear of themselves. All this comes from the virtue of moving in compliance. The Way of the three powers and the principle of all things go no further than this; hence it says, “Great indeed is the meaning of the time of Yu!” The Tuan Commentary first says “compliance followed by movement,” and later says “moving in compliance.” The former explains it from the natural images of the hexagram; the latter discusses it in terms of its effect in human affairs. “Heaven and Earth” and “the sages” are set in opposition. The word “then” in the latter clause corresponds to the preceding text and should have been “therefore,” but the use of “then” is highly meaningful. “Heaven and Earth move in compliance” is an eternal and irreversible necessary law, and the word “therefore” follows it. In the I Ching, when “the sage” is mentioned alone, it refers to the Son of Heaven. Only one possessing the virtue of a sage can be rich in all under Heaven and honored as Son of Heaven; this is called following the Mandate. King Wen, the Duke of Zhou, and Confucius were sages, but did not attain the proper time or position. Thus it is not inevitable that a sage occupy the throne, so the later text uses “then.” This is the central point of this passage and the fundamental intent of the I Ching’s teaching. Therefore Heaven, Earth, sun, moon, and the four seasons are treated as guests, while the sage is the subject. The emphasis rests on the single sentence about the sage, which readers often hurry past. \u003Cbr> \n  \u003Cbr> \n In the Commentary on the Image, the expression “Great indeed!” occurs in twelve hexagrams. Some add “the meaning of the time,” some “the use of the time,” and some simply say “the time.” Five hexagrams say, “Great indeed is the meaning of the time”: Yu, Sui, Dun, Gou, and Lu. Their words are simple but their intent profound, urging people to ponder them carefully. Three hexagrams say, “Great indeed is the use of the time”: Kan, Kui, and Jian. Though none describes a beautiful situation, the sages sometimes make use of them. Four hexagrams say, “Great indeed is the time”: Yi, Da Guo, Jie, and Ge. All use major changes in affairs to issue warnings. In summary, each expression has its own appropriate meaning. \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to human affairs: The hexagram has five yielding lines and one firm line, so the person must have much softness and little firmness. Softness governs compliance; firmness governs movement. Softness must respond to firmness in order to act, hence the word “responds.” “The firm responds and the purpose is carried out; compliance followed by movement is Yu.” Heaven’s movements—the coming and going of the sun and moon—establish the four seasons. The sage follows this to establish punishments, and then the myriad people submit. Humans live amid Heaven and Earth and are transformed by the sage. For a person below, there is no need literally to establish a feudal lord; seeking friends and honoring teachers is analogous. There is no need literally to deploy an army; dispelling evil and hating wrongdoing is analogous. Whenever one acts, one should imitate Heaven and Earth’s compliance. Then movement will not go beyond what is proper. If one can comply with Heaven and Earth, Heaven and Earth will also comply with one, allowing one to preserve peaceful ease forever. But if one goes too far in ease and fails to reflect, one will meet the initial line’s “misfortune,” the third line’s “regret,” the fifth line’s “illness,” and the top line’s “darkness”—thus losing one’s own Yu. What is called Yu then becomes the source of one’s worries. One must be like the second line’s “firm as stone” and the fourth line’s “do not doubt”; only then can it be attained. A person should indeed act according to principle. When action accords with principle, it brings no blame; this is Yu. \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to the state: Zhen represents movement and is above; Kun represents compliance and is below. Movement above and compliance below mean that commands and authority are exercised above, while all below obey. Hence it is said, “To govern the myriad states and gather the masses, nothing but Yu will do.” People throughout the world differ, but their hearts are alike; the hearts of the world differ, but their principles are alike. If one can move according to principle, no one will fail to follow. One yang at the fourth place occupies the position of government, possessing the virtue of firmness and clarity, with magnificent authority to rule the state. Thus all the yin lines in the hexagram are harmonious, compliant, and pleased to submit. Zhen represents a lord and establishment; Kun represents the state, ministers and people, and compliance—an image of the people obeying. The fourth line is the ruler of the completed hexagram. It is next to the yin ruler at the fifth place, assisting it, so that the people may enjoy harmony and ease. In administration, it follows the Way of Heaven: when cold reaches its extreme, warm winds arrive; when heat reaches its extreme, cool winds arrive. It loves what the age loves and hates what the age hates; rewards and punishments are fair and clear, without the slightest private intention. This is the time of Yu. Yet the minister in government bears the weight of the state and monopolizes authority, inevitably coming close to oppression; this may cause the assembled officials to doubt him and arouse illness in the ruler’s heart. If his power becomes too great to control, it is frightening. He must devote himself to utmost sincerity and harbor no doubts; only then can he unite the strength of all to secure his superior. Then the superior’s trust may grow ever greater, rewarding his achievements and enfeoffing him as a lord; if anyone refuses the royal command, the ruler may order him to be attacked. The regional lord represented by the upper Zhen moves forward together with others; the multitude represented by the lower Kun rejoices and follows. This is “beneficial for establishing feudal lords and deploying the army.” The fourth line’s body is Zhen, and Zhen represents the eldest son, hence “establishing a lord.” One yang governs the many yin lines, hence “deploying the army.” Below the fifth line, the hexagram has the multitude of Bi; Bi represents founding a state and drawing close to feudal lords, hence “establishing a lord.” Above the third line there is the image of Shi, hence “deploying the army.” The word “beneficial” encompasses both actions. Such are the circumstances of Yu. After the joy and pleasure between above and below reaches its extreme, it becomes the foundation of danger. It should be reversed through Qian; a single shift can determine order or disorder, safety or danger throughout the world. Let good return to the ruler, mistakes return to oneself; benefit the public without taking sole possession, examine harm carefully without avoiding it. This is the way a great minister should handle Yu, and then those above and below will prosper together. \u003Cbr> \n  \u003Cbr> \n Viewed as a whole, this hexagram’s essential meaning is contained in the three words “compliance followed by movement.” Whatever is fully compliant will not remain still, because movement in response brings joy. Before compliance, it does not move first; after compliance, it does not move late. It is simply the natural movement of the vital energy. In the time of Yu, the heart is free of toil and the mind satisfied; joy reaches its extreme. When one is at the height of pleasure, one may indulge in emotion and desires, linger and forget to return—something human nature can rarely avoid. The sage worries about this. Thus, before Yu arrives, moving first is called “proclaiming Yu”; not moving is called “Yu as firm restraint”; sitting and observing is called “looking upward”; acting in Yu and following is called “being led”; excessive Yu without forgetting oneself is called “illness”; and extreme Yu with no return is called “darkness.” “Proclaiming,” “looking upward,” “illness,” and “darkness” are four forms of blame in Yu, the so-called loss of Yu. Only the second line’s “firm as stone” can carefully discern the turning points of sorrow and joy, order and disorder. Therefore compliance is best expressed by “correctness,” and movement by “being led.” Correctness awaits compliance; being led puts it into action. From not-Yu to Yu, Yu must arrive; once in Yu, Yu need not become a cause for worry. The boundless joy of Heaven, Earth, and the sages comes only from knowing how to dwell in Yu. Reading this hexagram, one can see the sage’s earnest admonition to the world. \u003Cbr> \n  \u003Cbr> \n Commentary: The six lines speak of Yu in different senses. The Yu of the first and top lines is indulgent ease; the Yu of the second line is foreseeing ease; the Yu of the third line is hesitation; the Yu of the fourth line is harmonious ease; the illness of the fifth line is the absence of ease; the Yu of the Tuan Commentary is the harmony and unity of the multitude; the Yu of the line statements is each individual’s personal ease. In essence, it shows that joy and ease must be shared with the multitude, not kept selfishly. Human affairs cannot be without Yu, but the human heart must not possess Yu. \u003Cbr> \n  \u003Cbr> \n The Great Image says: Thunder emerges from the earth and rises with force: Yu. The ancient kings used this to create music and honor virtue, making abundant offerings to the Supreme Deity in order to join with their ancestors. \u003Cbr> \n  \u003Cbr> \n Thunder emerges from the earth at the proper time and rises above it; yang energy spreads forth, producing a resounding movement that can stir the harmony of Heaven and Earth and release the energies of yin and yang, making everything open and smooth. This is the image of Yu. Therefore the ancient kings modeled themselves on Zhen’s movement to create music, imitating its sound to proclaim flourishing prosperity. They modeled themselves on Kun’s compliance to honor virtue, making its substance clear and repaying merit. Music, once created, is used everywhere—from the inner chambers to the states, from visible human affairs to the hidden realm of spirits. When offerings are made to the Supreme Deity and the Supreme Deity comes to receive them, and when ancestors are paired with the offering and come to partake, the hidden responds and the visible becomes sincere. This is why Yu is Yu. Thus Li is the ritual of the I Ching, and Yu is its music. When a ruler embodies this meaning and causes the myriad people to live in joy and harmony, Yu has reached its fullest expression. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about current fortunes: Like spring thunder stirring, the time and opportunity are favorable; everything is auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: New goods have just arrived and market prices are soaring; this is an exceptionally good opportunity, and great profit is certain. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the home: Guard against changes; it is advisable to perform rites for the spirits and ancestors to pray for blessings and protection, after which peace will be attained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: Prayers are advisable. \u003Cbr> \n  \u003Cbr> \n ○ Asked about warfare: Swift and forceful as thunder and wind; a sign of certain victory. \u003Cbr> \n  \u003Cbr> \n ○ Asked about rank and recognition: It is the image of “a peal of thunder on level ground”—promotion to high office is imminent. \u003Cbr> \n  \u003Cbr> \n ○ Asked about lost property: It will appear on its own. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born.","Initial Six: Proclaiming Yu; misfortune.","Initial Six: Proclaiming Yu; misfortune. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: At Initial Six, proclaiming Yu means that one’s purpose is exhausted; this is misfortune. \u003Cbr> \n  \u003Cbr> \n “Ming Yu” means taking pride in proclaiming one’s own satisfaction. Joy and pleasure stir in the heart and then break forth in the voice. The first line is yielding and weak, lacking ability; occupying the lowest position, it corresponds with the fourth line. Relying on the latter’s favor and affection, its heart overflows with self-satisfaction and cannot contain its delight; it responds by proclaiming it aloud. Its misfortune is therefore evident, hence: “Proclaiming pleasure—misfortune.” The Commentary on the Image says, “The will is exhausted; misfortune.” “Exhausted” means filled to the utmost. The first line has only just attained its desire, yet is already filled to the utmost: the opportunity has only just arrived, but the will is already exhausted. Hence the misfortune. Another interpretation places “exhausted” beneath “misfortune,” meaning that the will is miserably exhausted. \u003Cbr> \n  \u003Cbr> \n Note: The first line of Yu and the top line of Qian are opposites. Qian’s top line says, “Proclaiming humility,” responding to the third line and proclaiming it; Yu’s first line says, “Proclaiming pleasure,” responding to the fourth line and proclaiming it. Proclaiming another’s humility is auspicious; proclaiming one’s own pleasure is inauspicious. Hence the saying: “Humility may be proclaimed; pleasure may not be proclaimed.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about timing and fortune: The beginning of the period is fairly good, but once you gain satisfaction, you will boast and exaggerate, bringing yourself to exhaustion. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: You will profit on the first transaction; do not be excessively greedy. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the household: I fear that birds crying and monkeys howling will cause alarm at strange phenomena—inauspicious. \u003Cbr> \n  \u003Cbr> \n ○ Regarding illness: Unfavorable. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: Your grievance will not be vindicated; it is advisable to abandon the lawsuit. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost object: It will not be recovered. \u003Cbr> \n  \u003Cbr> \n 【Example】 One day I went to Yokohama to visit a certain friend. A guest who was already there asked me to perform a divination, and the result was Yu changing to Zhen. \u003Cbr> \n  \u003Cbr> \n I judged: This hexagram has one yang, the fourth line, which has both the right time and position; its authority is imposing, and all five yin lines above and below follow it. You have obtained the first line. The fourth and first lines, yin and yang, correspond, indicating that you receive great favor and attention. Relying on that favor and power, you show considerable self-satisfaction; this is called “proclaiming pleasure—misfortune.” Since the divination is thus, I advise you to take care of yourself and act cautiously. The guest left in anger. \u003Cbr> \n  \u003Cbr> \n After the guest returned home, the host told me that he had made his daughter the concubine of a certain eminent nobleman. He frequently entered and left the nobleman’s residence, conducting himself in the most base and obsequious manner. At times he used the nobleman’s handwritten letters as a pretext to visit various outlying counties and pursue private profit. He also attended gatherings and banquets of wealthy merchants, behaving as though he were a relative of the eminent man, deceiving and misleading ordinary people. The host said that my judgment had exposed the petty man’s intentions, making him unable to bear the shame, so he left.","Six in the second place: Firm as a stone; not waiting until the end of the day, perseverance is auspicious.","Six in the second place: Firm as a stone; not waiting until the end of the day, perseverance is auspicious. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Not waiting until the end of the day, perseverance is auspicious, because it is centered and correct.” \u003Cbr> \n  \u003Cbr> \n “Firm as a stone” means that one’s principles are solid and cannot be moved. In the way of ease and pleasure, indulgence causes one to lose correctness. Thus most lines of Yu fail to be correct; only this line, being yielding yet centered and correct, neither corresponds nor stands adjacent to the firm fourth line, possesses the discipline of self-preservation and independence. Its integrity is as firm as stone. When people are immersed in pleasure, some become self-satisfied, some cling sentimentally and cannot let go, and some become confused and fail to awaken. All have thereby lost the proper middle, so that as pleasure arrives, calamity immediately follows. Those who do not know how to guard themselves in the world are often like this. The second line alone keeps its integrity firm, is not moved by external things, understands that pleasure cannot be clung to, and leaves it without waiting until the end of the day. Its insight into principle is clear, its self-discipline firm, its discernment of the crucial moment decisive, and its avoidance of danger swift. Hence: “Firm as a stone; not waiting until the end of the day, perseverance is auspicious.” “Firm” means resolute and unshakable—the sense of “not exchanging one’s firmness even for the office of the Three Dukes.” Precisely because it can remain firm, it is centered and correct; the Commentary on the Image says, “because it is centered and correct.” Precisely because it is centered and correct, it can distinguish clearly and understand swiftly. Note that the nuclear hexagram of this line is Gen, which signifies stone; hence the image of “firm as a stone.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about timing and fortune: The person’s character and conduct are lofty; not following the world in rising and falling—auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: You can determine your own course and will not be swayed by crooked merchants; transport and sales will be swift and profitable. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the household: The head of the family should govern it strictly and uprightly; all improper visitors should be rejected at once. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asked about warfare: This is what it means to guard like a mountain and unleash like fire—to be able to discern the moment. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: A recent illness will immediately heal; an old illness will immediately end—it will all happen within the day. \u003Cbr> \n  \u003Cbr> \n ○ Asked about pregnancy: A girl will be born; delivery is imminent. \u003Cbr> \n  \u003Cbr> \n 【Example】 In the twenty-second year of Meiji, a certain official of a bureau came to visit and said: “Since the beginning of the bureau’s establishment in the fourth year of Meiji, I have served as a first-rank subordinate official. For eighteen years since then, I have worked diligently day and night, never slackening even slightly amid the crush of manifold duties, as you know. Many newly appointed subordinates have been promoted to higher posts; most of those now above me were once my subordinates. Their promotions were not due to learning beyond that of others, and I am deeply dissatisfied. I originally wished to resign, but feared I would have no other position, so I remain here in gloom. Please perform a divination for me to determine my future fortune.” The result was Yu changing to Jie. \u003Cbr> \n  \u003Cbr> \n I judged: This hexagram has one yang, the fourth line, monopolizing authority; the five yin lines have no choice but to respond to it. You have obtained the second line, which neither corresponds nor stands adjacent to the fourth; therefore your superior’s favor toward you is particularly slight. Your conduct is centered and upright: you do not flatter, but devote yourself to firmly performing your duties, immovable as stone. You fear being tainted by anything beyond your proper share and avoid it with great speed. Hence: “Firm as a stone; not waiting until the end of the day, perseverance is auspicious.” Yet as one advances from the second line to the fourth, fortune changes completely; after three years, you will certainly be promoted. \u003Cbr> \n  \u003Cbr> \n Later, in the twenty-fourth year of Meiji, this man was indeed promoted to a higher-grade official position.","Six in the third place: Gazing at pleasure; regret. Delay brings further regret.","Six in the third place: Gazing at pleasure; regret. Delay brings further regret. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Gazing at pleasure brings regret because the position is inappropriate.” \u003Cbr> \n  \u003Cbr> \n “Gazing” is the image of widening the eyes and looking up expectantly. It is like seeing a crow fly and gazing upward into the sky, or seeing a fish swim and looking down into the deep abyss, unable to contain one’s longing; hence “gazing at pleasure.” The third line is yielding in a yang position, neither centered nor correct. What it gazes upon is presumably the authority of the fourth line above, to which it wishes to attach itself. The fourth line is the ruler of the hexagram, occupies the position of a high minister, monopolizes authority and favor, and all the yin lines turn toward it. Thus the third line merely gazes up at it, hoping to climb by its support and secure its pleasure; this is called “gazing at pleasure.” The fourth line despises it for spying and peeping, which are not centered or correct, and therefore it has regret. Once it knows its regret, it should change decisively, follow the second line’s firmness, and resolve to keep far away, without waiting until the end of the day. What regret would remain? If one thought regards this as regret while another regards it as pleasure, hesitating and wavering, lingering without returning, regret will certainly be unavoidable. Hence: “Regret; delay brings further regret.” The single word “delay” is like a blow directly to the head, rousing the drowsy and urging early reflection and awakening; it deserves the closest contemplation. The Commentary on the Image says, “because the position is inappropriate”: the yielding line occupies a yang position and is hesitant and indecisive, so it is unsuited to its position. When this line changes, it becomes Xun, signifying lack of decisiveness; therefore, even after recognizing regret, it still fails to change, showing hesitation and indecision. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about timing and fortune: Your current fortune is not bad; the problem lies in your own improper conduct, and therefore there is regret. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: Being able to investigate market conditions is an essential skill in commerce; but once information is obtained, buying and selling should be decided promptly. If you hesitate, you will immediately fall behind others. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the household: Guard against theft; prepare defenses quickly. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost object: Search quickly and it will be found; delay means it will be gone. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: It should be settled quickly. \u003Cbr> \n  \u003Cbr> \n 【Example】 An official from a certain county came to visit, carrying a letter of introduction from a friend, and asked for a divination about his fortune. The result was Yu changing to Xiao Guo. \u003Cbr> \n  \u003Cbr> \n I judged: This hexagram has one yang, the fourth line, which has gained the proper time; all five yin lines above and below turn to respond to it. You have obtained the third line, which is yin and yang in close association with the fourth, so it is clear that your superior’s temperament and yours are mutually congenial. Yet in the eyes of others, this may inevitably look like flattering the superior and falsely wielding his authority and favor. From now on, you should be careful not to plant the seeds of later regret. I later heard that the superior was transferred to another county. This man sought to attach himself to the superior’s success, but the matter failed, and he consequently resigned.","Nine in the fourth place: The source of pleasure; great attainment. Do not doubt; friends gather like hair bound by a hairpin.","Nine in the fourth place: The source of pleasure; great attainment. Do not doubt; friends gather like hair bound by a hairpin［77］. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “The source of pleasure; great attainment—the will is carried out on a grand scale.” \u003Cbr> \n  \u003Cbr> \n With one firm yang line leading all the yielding lines, the fourth line is the ruler of the hexagram. Whatever pleasure the yielding lines enjoy all comes from the pleasure of the fourth line and thereby becomes Yu; hence “the source of pleasure.” The fourth is near the fifth, occupies the position of a high minister, supports a weak ruler, bears the weight of the realm, accommodates the yielding lines, and uniquely receives reliance and appointment. Its task is great and its responsibility heavy; hence “great attainment.” Yet when trust and appointment are excessively weighty, they can easily invite suspicion. Only by being open and sincere can one naturally dispel all doubts. “Do not doubt” enables it to lead all the yielding lines in serving above, like a hairpin threading together many strands of hair without disorder. “He” means unite; “friends” means the many yielding lines. The fourth is firm but occupies a yin position, and thus can be like the yielding lines and befriend them; hence “Do not doubt; friends gather like hair bound by a hairpin.” Suspicion creates estrangement, estrangement creates jealousy, jealousy scatters the feelings of the multitude, and a hundred affairs become confused. Even with a grand enterprise of peace and pleasure, one cannot bring it to completion. Hence the warning, “Do not doubt.” When all suspicion is removed, above and below share one heart, conduct affairs with utmost sincerity, join collective strength in serving the public, and gather worthy people together, virtue and grace can spread widely—enough to bring pleasure to the realm. Is this not what it means? The Commentary on the Image says, “The will is carried out on a grand scale”—that is, when one achieves one’s will, grace is extended to the people and merit benefits later generations. The Way’s great order can be brought about through pleasure, perhaps attaining the harmony of intercourse. Viewed from the first line, this hexagram is a powerful minister whose pleasure is indulgent ease; viewed from the fourth, it is a worthy minister entrusted with government whose pleasure is harmony. Such is the I Ching’s constant movement and transformation. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about timing and fortune: The great fortune is now opening properly. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: Goods will be gathered from many sources, bringing great profit. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the household: Peace and harmony fill the household; wealth and blessings are gained—a prosperous family. \u003Cbr> \n  \u003Cbr> \n ○ Asked about fame and office: This foretells the celebration of preparing to assume office. \u003Cbr> \n  \u003Cbr> \n ○ Asked about litigation: The lawsuit will be ended through this, and both sides will be pleased. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a traveler: He will certainly return with a full load. \u003Cbr> \n  \u003Cbr> \n ○ Asked about travel: Proceeding from here, the journey will have favorable winds throughout and bring great joy; you may “not doubt.” \u003Cbr> \n  \u003Cbr> \n ○ Asked about pregnancy: A boy will be born; he will grow and mature easily, and is destined for distinction. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about lost property: It will be found immediately. \u003Cbr> \n  \u003Cbr> \n 【Example】 One day a certain gentleman came and asked for a divination concerning the fortune of a certain eminent nobleman. The result was Yu changing to Kun. \u003Cbr> \n  \u003Cbr> \n I judged: This hexagram is like spring thunder gaining its season, surging up from the earth, sweeping away accumulated yin and awakening the harmony of yang. Applied to the state, it must represent a great minister who removes slanderers, advances the worthy, and can bring about peace. Here the fourth line, one yang, occupies the great position of the governing minister and bears the heavy responsibility of the country. It receives the ruler’s virtue above and gathers the talents of the realm below; thus it can carry out its will on a grand scale and bring forth the blessings of peace and harmony. You have now asked about the fortune of a certain eminent nobleman and obtained this line. That he is resolute and capable, with long-established virtue and reputation, needs no discussion. Yet the two words in the line statement, “Do not doubt,” demand the greatest caution. For once suspicion arises, those above and below become mutually distrustful, government affairs fall into confusion, and peace cannot be attained. Hence: “Do not doubt; friends gather like hair bound by a hairpin.” This is what the eminent nobleman should take to heart. \u003Cbr> \n  \u003Cbr> \n The gentleman was deeply impressed by the precision of the I Ching’s principles and said: “Another day I shall pass these words on to the eminent nobleman.” \u003Cbr> \n  \u003Cbr> \n 【Example】 On the ninth day of the fourth month in the twenty-eighth year of Meiji, I divined concerning negotiations for a peace agreement between our country and Qing China. The result was Yu changing to Kun. \u003Cbr> \n  \u003Cbr> \n This hexagram depicts thunder emerging from the earth and surging forth, an image of awe-inspiring strength combined with harmony and joy. You have obtained the fourth line, whose statement says, “The source of pleasure; great attainment,” meaning that after the peace agreement between the two countries is concluded, there will be great opportunity for achievement; the blessings of peace and harmony will come from this. It also says, “Do not doubt; friends gather like hair bound by a hairpin,” meaning that from then on the two sides will have no mutual suspicion, will depend on each other like lips and teeth, and will join the friendly nations within the realm in shared rejoicing, like a hairpin gathering ten thousand strands of hair into one. The conclusion of the peace agreement can be predicted in advance. On the seventeenth day of the fourth month, the peace treaty was indeed concluded. \u003Cbr> \n  \u003Cbr> \n The Great Image of this hexagram says: “The former kings used music to exalt virtue, making abundant offerings to the Supreme Deity, thereby matching their ancestors.” “The Supreme Deity” and “ancestors” refer to the imperial spirits of successive generations, beginning with the Grand Shrine of Ise.","Six in the fifth place: Chronic illness; it does not cause death.","Six in the fifth place: Chronic illness; it does not cause death. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “The fifth line’s chronic illness comes from riding on firmness; it does not cause death because the center has not been lost.” \u003Cbr> \n  \u003Cbr> \n “Chronic illness” means a fixed illness, one considered incurable. Indulgence in pleasure above and below is precisely the symptom of such a chronic illness. This line is yielding, centered, and occupies the honored position; it trusts the fourth line, whose yang firmness has gained power and to which the multitude turns. The yielding ruler of the fifth line is controlled by a minister who monopolizes authority. It wishes to enjoy pleasure but cannot act freely; it trembles in fear, its heart constantly anxious, as though suffering from an incurable disease within the body. Hence “chronic illness.” Illness is the opposite of pleasure, as the Book of Documents says: “The king is ill and cannot enjoy himself.” Yet although the fifth line is yielding and weak, its possession of the ruler’s position is correctness; its being controlled by what is below is illness. Though it has lost power, its position has not been lost, hence “it does not cause death.” The Classic of Filial Piety says: “If the Son of Heaven has seven remonstrating ministers, even if he lacks the Way, he does not lose the empire.” This is what it means. After a long period of peace and prosperity, rulers commonly become immersed in ease and pleasure. If they do not lose power through hardness and violence, they inevitably lose authority through softness and weakness. Their position becomes isolated above, their authority shifts below; although the state does not immediately perish, its affairs worsen day by day. How could a ruler fail to take warning? The Commentary on the Image says, “the center has not been lost.” Pressured by the fourth line, its heart is constantly afflicted, but fortunately it retains the center and therefore has not perished. Yet saying “has not perished” also means it is perilously close to perishing. How dangerous! \u003Cbr> \n  \u003Cbr> \n Note: The second and fifth lines are both “persevering.” Perseverance does not set its will on profit, so neither line speaks of pleasure. Yet their forms of perseverance differ, and therefore the second line is auspicious while the fifth is afflicted. The second line fundamentally disdains following the fourth: if appropriate, it advances; otherwise, it withdraws—hence auspicious. The fifth line, being yielding in a yang position, lacks the strength to control the fourth, yet is deeply suspicious and jealous of it; thus its perseverance is enough only to become an illness. Although perseverance becomes illness, what it preserves within has not been lost, hence “it does not cause death.” This shows that maintaining perseverance is dependable. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about one's fortunes: The person is inherently noble, but because of a naturally gentle and weak disposition, cannot rouse himself. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about business: Its foundation is very good, but because the wrong people were employed, the money has fallen into others' hands, nearly causing losses. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the household: It is feared that those living there as borrowers may seize the property, leaving the owner unable to exercise control. \u003Cbr> \n  \u003Cbr> \n ○ Asking about a military campaign: A deputy general has usurped authority and the commander-in-chief has lost prestige. Although the army has not been defeated, escaping disaster is itself fortunate. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: This is an ailment in which one prolongs life while carrying the disease. \u003Cbr> \n  \u003Cbr> \n ○ Asking about pregnancy: A boy will be born, but he will certainly have an illness. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about a lost item: It can be recovered. \u003Cbr> \n  \u003Cbr> \n 【Case】 A wealthy acquaintance, Mr. So-and-so, asked me to divine his fortune; the resulting hexagram was Yu changing to Cui. \u003Cbr> \n  \u003Cbr> \n I judged: Viewed in terms of one household, this hexagram shows abundant family wealth. The one yang at the fourth place monopolizes authority, and all five yin lines above and below respond to it—like an old steward governing the entire household while the master merely occupies an empty position. You are now counted among the foremost wealthy men in the realm, having inherited an old enterprise built up over generations and entrusted all affairs to a capable steward. The master cannot act independently and is instead controlled by him. Though enjoying comfort, you cannot be free; your condition is just like having a chronic illness in the body, leaving the heart deeply distressed. Fortunately, by maintaining the ancestral rules, you will not fall into ruin; this is what is meant by “a persistent illness, yet never dying.” \u003Cbr> \n  \u003Cbr> \n 【Case】 Since October of Meiji 28, a forty-five-year-old maid at my Yokohama residence had been suffering from an illness and nearly reached a critical condition; many physicians said it was incurable. The resulting hexagram was Yu changing to Cui. \u003Cbr> \n  \u003Cbr> \n I judged: Yu is the image of thunder emerging from the earth and stirring it. In a person, it means receiving the qi of spring yang; the spirit can still break through and express itself, and has not yet declined into extinction. Although this illness is grave, it will not yet be fatal. After a rapid recovery, however, the patient will not regain former strength, but may prolong the remaining breath of life. This is expressed as “a persistent illness, yet never dying; the center has not perished.” In fact, she recovered quickly and was still alive that year (Meiji 32).","Top six: Darkened Yu. When completion brings change, there is no blame.","Top six: Darkened [78] Yu. When completion brings change, there is no blame. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Darkened Yu is at the top; how could it last long? \u003Cbr> \n  \u003Cbr> \n “Darkened Yu” means being blinded by pleasure and not knowing how to turn back. This line, with the weak nature of yin, occupies the extreme of pleasure; indulging desire without restraint, delighting to the utmost without satiety, it is therefore called “darkened Yu.” Top six is at the end of Yu and at the top of the hexagram, giving free rein to passion and indulgence without realizing the wrong, as though entering a dark underworld chamber. The lower trigram Kun means darkness; this is the fault of excessive compliance. The upper trigram Zhen means movement: movement brings change, and change brings transformation; hence “change, no blame.” Those who are immersed in private feelings and desires suffer likewise from not knowing how to change. This line has the fierce nature of thunder. Although confusion has already become entrenched, once yang strength is stirred, one can change one's resolve and conduct and return to the right path—what blame could remain? The Commentary on the Image says, “Darkened Yu is at the top; how could it last long?” It shows that ease and pleasure cannot last, urging people to reflect and renew themselves. Thus the line statement does not condemn the danger of being “darkened,” but instead praises the “no blame” of changing. Its meaning is profound! When this line changes, it becomes Jin, and the fault of darkness disappears. Whenever the I Ching says “change,” one should examine the resulting hexagram. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about one's fortunes: The current bad luck has reached its extreme; good fortune is about to arrive. With a sudden renewal of effort, much can be accomplished. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about business: Make a new plan, abandon the old and follow the new; profit will surely result. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the household: The old residence is unfavorable. Moving or renovating it would be auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about a military campaign: Send a different commander, change the banner and strategy, and victory can be won; alternatively, advance by another route. \u003Cbr> \n  \u003Cbr> \n ○ Asking about litigation: End the lawsuit and make peace; there will be no blame. \u003Cbr> \n  \u003Cbr> \n ○ Asking about pregnancy: Delivery will occur after a month has passed, and a girl will be born. \u003Cbr> \n  \u003Cbr> \n 【Case】 A friend came and said: “Business is bustling these days. I have spotted another opportunity and am about to undertake a venture; please divine whether it will succeed.” The resulting hexagram was Yu changing to Jin. \u003Cbr> \n  \u003Cbr> \n I judged: “Darkened Yu” means being blinded by pleasure—what is called being sunk in it without awakening. In business, it means recklessly seeking profit without knowing the danger. You must urgently change your intention; only then can blame be avoided. Since the line image is so, you should understand the warning. \u003Cbr> \n  \u003Cbr> \n After hearing this, he was deeply moved, returned to his old business, and avoided bankruptcy.",null,"Zhouyi, I Ching, Takashima Ekidan, Hexagram [16], Thunder over Earth Yu, sixty-four hexagrams, hexagram texts, line texts, divination judgments",1787044935757]